A Short History of Monks and Monasteries

by Alfred Wesley Wishart

The rules consist of a preface and seventy-three chapters. The prologue defines the classes of monks, and explains the aim of the "school of divine servitude," as Benedict described his monastery. The following is a partial list of the subjects considered: The character of an abbot, silence, maxims for good works, humility, directions as to divine service, rules for dormitories, penalties, duties of various monastic officers, poverty, care of the sick daily rations of food and drink, hours for meals, fasting, entertainment of guests, and dress. They close with the statement that the Benedictine rule is not offered as an ideal of perfection, or even as equal to the teaching of Cassian or Basil, but for mere beginners in the spiritual life, who may thence proceed further.

The Benedictine novitiate extended over one year, but was subsequently increased to three. At the close of this period the novice was given the opportunity to go back into the world. If he still persisted in his choice, he swore before the bones of the saints to remain forever cut off from the rest of his fellow beings. If a monk left the monastery, or was expelled, he could return twice, but if, after the third admission, he severed his connection, the door was shut forever.

The monk passed his time in manual labor, copying manuscripts, reading, fasting and prayer. He was forbidden to receive letters, tokens or gifts, even from his nearest-relatives, without permission from the abbot. His daily food allowance was usually a pound of bread, a pint of wine, cider or ale, and sometimes fish, eggs, fruit or cheese. He was dressed in a black cowl. His clothing was to be suitable to the climate and to consist of two sets. He was also furnished with a straw mattress, blanket, quilt, pillow, knife, pen, needle, handkerchief and tablets. He was, in all things, to submit patiently to his superior, to keep silence, and to serve his turn in the kitchen. In the older days the monks changed their clothes on the occasion of a bath, which used to be taken four times a year. Later, bathing was allowed only twice a year, and the monks changed their clothes when they wished.

Various punishments were employed to correct faults. Sometimes the offender was whipped on the bare shoulders with a thick rod; others had to lie prostrate in the doorway of the church at each hour, so that the monks passed over his body on entering or going out.

The monks formerly rose at two o'clock, and spent the day in various occupations until eight at night, when they retired. The following rules once governed St. Gregory's Monastery in England: "3:45 A.M. Rise. 4 A.M. Matins and lauds, recited; half-hour mental prayer; prime sung; prime B.V.M. recited. 6:30 A.M. Private study; masses; breakfast for those who had permission. 8 A.M. Lectures and disputations. 10 A.M. Little hours B.V.M., recited; tierce, mass, sext, sung. 11:30 A.M. Dinner. 12 noon. None sung; vespers and compline B.V.M., recited. 12:30 P.M. Siesta, 1 P.M. Hebrew or Greek lecture. 2 P.M. Vespers sung. 2:30 P.M. Lectures and disputations. 4 P.M. Private study. 6 P.M. Supper. 6:30 P.M. Recreation. 7:30 P.M. Public spiritual reading; compline sung; matins and lauds B.V.M., recited; half-hour mental prayer. 8:45 P.M. Retire[[D]]."

Such a routine suggests a dreary life, but that would depend upon the monk's temperament. Regularity of employment kept him healthy, and if he did not take his sins too much to heart, he was free from gloom. Hill very justly observes: "Whenever men obey that injunction of labor, no matter what their station, there is in the act the element of happiness, and whoever avoids that injunction, there is always the shadow of the unfulfilled curse darkening their path." Thus, their ideal was "to subdue one's self and then to devote one's self," which De Tocqueville pronounces "the secret of strength." How well they succeeded in realizing their ideal by the methods employed we shall see later.

The term "order," as applied to the Benedictines, is used in a different sense from that which it has when used of later monastic bodies. Each Benedictine house was practically independent of every other, while the houses of the Dominicans, Franciscans or Jesuits were bound together under one head. The family idea was peculiar to the Benedictines. The abbot was the father, and the monastery was the home where the Benedictine was content to dwell all his life. In the later monastic societies the monks were constantly traveling from place to place. Taunton says: "As God made society to rest on the basis of the family, so St. Benedict saw that the spiritual family is the surest basis for the sanctification of the souls of his monks. The monastery therefore is to him what the 'home' is to lay-folk.... From this family idea comes another result: the very fact that St. Benedict did not found an Order but only gave a Rule, cuts away all possibility of that narrowing esprit de corps which comes so easily to a widespread and highly-organized body."

In the thirteenth and fourteenth centuries, however, it became necessary for the general good of each family to secure some kind of union. The Chapter then came into existence, which was a representative body, composed of the heads of the different houses and ordinary monks regularly appointed as delegates. To the Chapter were committed various matters of jurisdiction, and also the power of sending visitors to the different abbeys in the pope's name.

Each society was ruled by an abbot, who governed in Christ's stead. Sometimes the members of the monastery were consulted, the older ones ordinarily, the whole congregation; in important matters. But implicit obedience to the abbot, as the representative of God, was demanded by the vows.

The abbot was to be elected by the monks. At various periods popes and princes usurped this power, but the monks always claimed the right as an original privilege. Carlyle quotes Jocelin on Abbot Samson, who says that the monks of St. Edmundsbury were compelled to submit their choice to Henry II., who, looking at the committee of monks somewhat sternly, said: "You present to me Samson; I do not know him; had it been your prior, whom I do know, I should have accepted him; however, I will now do as you wish. But have a care of yourselves. By the true eyes of God, if you manage badly, I will be upon you."